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https://doi.org/10.11588/diglit.14696#0306
244 Dionysos displaced by Apollon
from the Labyadai1. These commemorations are of interest. The
first implies that at Delphoi, as at Athens, Dionysos had spring-
rites as well as winter-rites2. The second implies that in Apellaios,
the opening month of the Delphic year, he was not forgotten by an
ancient Delphic phratry, a phratry which in the following month
paid a like compliment to Zeus Patrdios3.
This process of mutual accommodation tended to produce a
certain similarity in the parties concerned. Dionysos became to
some extent Apolline, Apollon to some extent Dionysiac. On the
one hand Dionysos was equipped with bay-wreath4 and lyre5; on
1 T. Homolle in the Bull. Corr. Hell. 1895 xix. 5 ff z> 43 ff. =J. Baunack in Collitz—
Bechtel Gr. Dial.-Lnschr. ii. 718 ff. no. 2561 D 43 ff. = Michel Recueil iVInscr. gr.
no. 995 D 43 ff. = Dittenherger Syll. inscr. Gr.2 no. 438 a 208 ff. = J. v. Prott and L. Ziehen
Leges Graecorum scicrae ii. 217 ff. no. 74 D 43 ff. = F. Solmsen Inscriptiones Graecae ad
inlustrandas dialectos selectae Lipsiae 1905 no. 36 D 43 ff. toll de dvaiat \aj3vaduf rwTreX-
\aiov fj.y)vbs tu>\l Alovijltwl.
2 The vernal rites of Dionysos at Delphoi (?the Theoxenia in Theoxenios — Elaphe-
bolion) corresponded with the City Dionysia at Athens ; the brumal rites of Dionysos at
Delphoi (culminating in Amalios = Gamelion) corresponded with the Lenaia at Athens.
See supra i. 691 fig. 511 and ii. 235 fig. 162.
3 Supra p. 233.
4 An epic hymn, perhaps of s. v B.C. (L. Malten in the Archiv f. Rel. 1909 xii. 307
n. 3, R. Wiinsch in Pauly—Wissowa Real-Enc. ix. 156), describes Dionysos as klctulo kclI
SdcpvT] TrewvKacrfj.ei'os (h. Dion. 26. 9). At Phigaleia the iower part of the cult-statue of
Dionysos 'AKpaTcxpopos was covered with leaves of bay and ivy (Paus. 8. 39. 6), possibly
to conceal an erect phallos (G. Kaibel in the Nachr. d. kon. Gesellsch. d. IViss. Gottingen
Phil.-hist. Classe 1901 p. 510, Gruppe Gr. Myth. Rel. p. 1422 n. 8) ; if so, we may
conjecture that a late moralistic intention had been read into an early fertility-charm
(cp. Paus. 1.27. 1). Tert. de cor. mil. 7 Liberum, eundem apud Aegyptios Osirin, Harpo-
cration industria hederatum argumentatur, quod hederae natura sit cerebrum ab eluco
defensare. sed et alias Liberum principem coronae plane laureae, in qua ex Indis
triumphavit, etiam vulgus agnoscit, cum dies in ilium sollemnes Magnam appellat Coro-
nam, id. 12 sed et de corona prius dicam. laurea ista Apollini vel Libero sacra est, illi
ut deo telorum, huic ut deo triumphorum. sic docet Claudius, etc. Interp. Serv. in Verg.
eel. 8. 12 alii ideo lauri et hederae simul mentionem factam accipiunt, quoniam Apollo
carminum deus, idem Liber pater putatur. See also F. Lenormant in the Gaz. Arch.
1876 ii. 103 f. and in Daremberg—Saglio Diet. Ant. i. 618, 623. On an Attic krater at
Naples (Heydemann Vasensamml. Neapel p. 2928". no. 2419, Inghirami Vas. Jitt. iv.
23 ff. pi. 317 f., T. Panofka Dionysos und die Thyaden Berlin 1853 PP- 2 ff., 49 pi- l, 1
and i° (extr. from the Abh. d. berl. Akad. 1852 Phil.-hist. Classe p. 341 ff.), A. Rapp in
Roscher Lex. Myth. ii. 22666°. fig. 6 after the Real Museo Borbonico Napoli 1839 xii
pi. 22, and above all Furtwangler— Reichhold Gr. Vasenmalerei i. 193 ff. pi 36 f.) a post
dressed up as Dionysos is decked with ivy-sprays, but has sprigs of bay starting from its
base and a bay-wreath apparently slung from its girdle : the wreath is probably meant
for an embroidered pattern and as such occurs on a variety of late Attic vases mostly
connected with the style of the potter Meidias (A. Milchhofer ' Zur jiingeren attischen
Vasenmalerei' in the Jahrb. d. kais. deutsch. arch. Inst. 1894 ix. 63 f., G. Nicole Meidias
et le style Jlenri dans la ciramique attique Geneva 1908 p. 109 f.), e.g. supra i pi. xi; it
seems likely, however, that such ' Gurtelkranze ' were credited with a magical influence
over the generative organs beneath them. The horned Dionysos of Libye (?) hoids a
bay-branch on an Apulian kratir discussed supra i. 374 ff. fig. 287- A red-figured vase
from the Labyadai1. These commemorations are of interest. The
first implies that at Delphoi, as at Athens, Dionysos had spring-
rites as well as winter-rites2. The second implies that in Apellaios,
the opening month of the Delphic year, he was not forgotten by an
ancient Delphic phratry, a phratry which in the following month
paid a like compliment to Zeus Patrdios3.
This process of mutual accommodation tended to produce a
certain similarity in the parties concerned. Dionysos became to
some extent Apolline, Apollon to some extent Dionysiac. On the
one hand Dionysos was equipped with bay-wreath4 and lyre5; on
1 T. Homolle in the Bull. Corr. Hell. 1895 xix. 5 ff z> 43 ff. =J. Baunack in Collitz—
Bechtel Gr. Dial.-Lnschr. ii. 718 ff. no. 2561 D 43 ff. = Michel Recueil iVInscr. gr.
no. 995 D 43 ff. = Dittenherger Syll. inscr. Gr.2 no. 438 a 208 ff. = J. v. Prott and L. Ziehen
Leges Graecorum scicrae ii. 217 ff. no. 74 D 43 ff. = F. Solmsen Inscriptiones Graecae ad
inlustrandas dialectos selectae Lipsiae 1905 no. 36 D 43 ff. toll de dvaiat \aj3vaduf rwTreX-
\aiov fj.y)vbs tu>\l Alovijltwl.
2 The vernal rites of Dionysos at Delphoi (?the Theoxenia in Theoxenios — Elaphe-
bolion) corresponded with the City Dionysia at Athens ; the brumal rites of Dionysos at
Delphoi (culminating in Amalios = Gamelion) corresponded with the Lenaia at Athens.
See supra i. 691 fig. 511 and ii. 235 fig. 162.
3 Supra p. 233.
4 An epic hymn, perhaps of s. v B.C. (L. Malten in the Archiv f. Rel. 1909 xii. 307
n. 3, R. Wiinsch in Pauly—Wissowa Real-Enc. ix. 156), describes Dionysos as klctulo kclI
SdcpvT] TrewvKacrfj.ei'os (h. Dion. 26. 9). At Phigaleia the iower part of the cult-statue of
Dionysos 'AKpaTcxpopos was covered with leaves of bay and ivy (Paus. 8. 39. 6), possibly
to conceal an erect phallos (G. Kaibel in the Nachr. d. kon. Gesellsch. d. IViss. Gottingen
Phil.-hist. Classe 1901 p. 510, Gruppe Gr. Myth. Rel. p. 1422 n. 8) ; if so, we may
conjecture that a late moralistic intention had been read into an early fertility-charm
(cp. Paus. 1.27. 1). Tert. de cor. mil. 7 Liberum, eundem apud Aegyptios Osirin, Harpo-
cration industria hederatum argumentatur, quod hederae natura sit cerebrum ab eluco
defensare. sed et alias Liberum principem coronae plane laureae, in qua ex Indis
triumphavit, etiam vulgus agnoscit, cum dies in ilium sollemnes Magnam appellat Coro-
nam, id. 12 sed et de corona prius dicam. laurea ista Apollini vel Libero sacra est, illi
ut deo telorum, huic ut deo triumphorum. sic docet Claudius, etc. Interp. Serv. in Verg.
eel. 8. 12 alii ideo lauri et hederae simul mentionem factam accipiunt, quoniam Apollo
carminum deus, idem Liber pater putatur. See also F. Lenormant in the Gaz. Arch.
1876 ii. 103 f. and in Daremberg—Saglio Diet. Ant. i. 618, 623. On an Attic krater at
Naples (Heydemann Vasensamml. Neapel p. 2928". no. 2419, Inghirami Vas. Jitt. iv.
23 ff. pi. 317 f., T. Panofka Dionysos und die Thyaden Berlin 1853 PP- 2 ff., 49 pi- l, 1
and i° (extr. from the Abh. d. berl. Akad. 1852 Phil.-hist. Classe p. 341 ff.), A. Rapp in
Roscher Lex. Myth. ii. 22666°. fig. 6 after the Real Museo Borbonico Napoli 1839 xii
pi. 22, and above all Furtwangler— Reichhold Gr. Vasenmalerei i. 193 ff. pi 36 f.) a post
dressed up as Dionysos is decked with ivy-sprays, but has sprigs of bay starting from its
base and a bay-wreath apparently slung from its girdle : the wreath is probably meant
for an embroidered pattern and as such occurs on a variety of late Attic vases mostly
connected with the style of the potter Meidias (A. Milchhofer ' Zur jiingeren attischen
Vasenmalerei' in the Jahrb. d. kais. deutsch. arch. Inst. 1894 ix. 63 f., G. Nicole Meidias
et le style Jlenri dans la ciramique attique Geneva 1908 p. 109 f.), e.g. supra i pi. xi; it
seems likely, however, that such ' Gurtelkranze ' were credited with a magical influence
over the generative organs beneath them. The horned Dionysos of Libye (?) hoids a
bay-branch on an Apulian kratir discussed supra i. 374 ff. fig. 287- A red-figured vase